[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 6.35.2 # 翻譯名義集 6.35.2 翻譯名義集 6.35.2 - **Language:** Classical Chinese ### [6.35.2](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.2) 彼三種法，皆守一中，終不離故，故通名一。 」又《起信》云：「以無明熏力，不覺心動，最初成其業識。 因此業識，復生轉識等。 」論釋云：「最初不覺，稱為第一業相。 能見所見，無有差別，心王念法，不可分析。 唯有精勤隱流之義，故名為業。 如是流動，只由不覺。 第二轉相，以業相念為所依故，轉作能緣，流成了相。 第三現相，以了別轉為所依，戲論境界，具足現前，所緣相分，圓滿安布。 依此見分，現彼相分。 又，動相者，動為業識，理極微細。 謂本覺心，因無明風，舉體微動。 微動之相，未能外緣，即不覺故。 謂從本覺，有不覺生，即為業相。 如海微波，從靜微動，而未從此轉移本處。 轉相者，假無明力，資助業相，轉成能緣，有能見用，向外面起，即名轉相。 雖有轉相，而未能現五塵所緣境相。 如海波浪，假於風力兼資微動，從此擊波轉移而起。 現相者，從轉相而成現相，方有色塵山河大地器世間等。 」《楞伽經》「大慧白佛言：『世尊！ 諸識有幾種生住滅？ 』佛告大慧：『識有二種生住滅，非思量所知。 謂流注生住滅，相生住滅（梵語儞伽，此云流注不斷，言流注者）。 唯自第八，三相微隱，種現不斷，名為流注。 由無明緣，初起業識，故說為生。 相續長劫，故名為住。 到金剛定，等覺一念，斷本無明，名流注滅。 相生住滅者，謂餘七識，心境麁顯，故名為相。 雖七緣八，望六為細，具有四惑，故亦云麁。 依彼現識自種，諸境緣合生七，說為相生。 長劫熏習，名為相住。 從末向本，漸伏及斷，至七地滿，名為相滅。 依前生滅，立迷悟依。 依後生滅，立染淨依。 後短前長，事分二別，即是流注生住滅，相生住滅。 』」《仁王般若經》云：「然諸有情，於久遠劫，初剎那識，異於木石，生得染淨，各自能為無量無數染淨識本。 從初剎那不可說劫，乃至金剛終一剎那，有不可說不可說識，生諸有情色心二法，色名色蘊，心名四蘊。 」《宗鏡》引古釋：「初剎那識，異於木石者，謂一念識，有覺受故，異於木石。 即顯前念中有末心，所見赤白二穢，即同外器木石種類。 此識生時，攬彼為身，故異木石。 問：『既非久遠無始，何名初識耶？ 』答：『過去未來無體，剎那熏習，唯屬現在。 現在正起妄念之時，妄念違真，名為初識。 非是過去有識創起，名為初識。 故知橫該一切處，竪通無量時，皆是即今現在一心，更無別理。 』」《道契經》「文殊師利白佛言：『世尊！ 阿賴耶識，具一切法，過於恒沙。 如是諸法，以誰為本？ 生於何處？ 』佛言：『如是有為、無為一切諸法，生處殊勝，不可思議。 何以故？ 於非有為、非無為處，是有為、是無為法，而能生故。 』文殊又白佛言：『世尊！ 云何名為非有為、非無為處？ 』佛言：『非有為、非無為處者，所謂一心本法。 非有為故，能作有為； 非無為故，能作無為。 是故我言生處殊勝，不可思議。 』又云：『當作二門，分明顯說：一者下轉門，二者上轉門。 生滅門中不出此二。 如是二門云何差別？ 頌曰：諸染法有力，諸淨法無力，背本下下轉，名為下轉門。 諸淨法有力，諸染法無力，向原上上轉，名為上轉門。 』」《識論》云：「云何應知依識所變？ 假說我法，非別實有，由斯一切唯有識耶？ 頌曰：是諸識轉變（轉變是改轉義，即八種識，從自證分轉變，似二分現：即所變見分，有能作用，說名為見； 所變相分，為所作用，說名為相。 即俱依自證分而轉。 既若見、相二分，包一切法盡，即此二分，從心體上變起，故知一切諸法，皆不離心），分別所分別（從初業識，起見、相二門。 因見立能，因相立所，能所纔具，我法互興。 或謂用為能相，體為所相； > Those three dharmas all abide within the one and never depart from it; therefore, they are collectively called 'one.'" Furthermore, the Awakening of Faith says: "Through the perfuming power of ignorance, the mind stirs in non-enlightenment, at first forming the karmic consciousness. Because of this karmic consciousness, the evolving consciousness and the rest are further produced." The commentary explains: "The initial non-enlightenment is called the first aspect, the karmic aspect. There is no distinction between the perceiver and the perceived; the mental king and its thought-dharmas cannot be analyzed. There is only the meaning of a fine, concealed flowing; hence it is named 'karma.' Such movement arises solely from non-enlightenment. In the second aspect, the evolving aspect, taking the thought of the karmic aspect as its support, it evolves to become the subjective grasper, flowing into the aspect of cognition. In the third aspect, the manifesting aspect, taking the evolving cognition as its support, the realms of conceptual proliferation fully manifest before it, and the objective image-aspects grasped are completely and perfectly arrayed. Based on this seeing-aspect, those image-aspects manifest. Furthermore, regarding the moving aspect: moving constitutes the karmic consciousness, whose principle is extremely subtle. That is to say, the mind of original enlightenment, stirred by the wind of ignorance, subtly moves throughout its entire substance. This aspect of subtle movement is not yet capable of grasping external conditions; it is simply non-enlightenment. That is, from original enlightenment non-enlightenment arises, which constitutes the karmic aspect. It is like the subtle ripples on the ocean, moving subtly from tranquility, yet without having shifted from their original place. As for the evolving aspect: relying on the power of ignorance to assist the karmic aspect, it evolves to become the subjective grasper, having the function of seeing, which arises directed outward; this is named the evolving aspect. Although there is the evolving aspect, it cannot yet manifest the objective image-aspects of the five sense-objects grasped. It is like waves on the ocean, which, relying on the power of the wind to further aid the subtle motion, surge as stirred waves and rise in shifting motion. As for the manifesting aspect: from the evolving aspect, the manifesting aspect is formed, and only then do the material objects—the mountains, rivers, the great earth, the receptacle world, and so forth—come into being." In the Laṅkāvatāra Sūtra: "Mahāmati addressed the Buddha, saying: 'Bhagavat! How many kinds of arising, abiding, and cessation do the consciousnesses have?' The Buddha told Mahāmati: 'The consciousnesses have two kinds of arising, abiding, and cessation, which are not known through discursive thought. They are: the arising, abiding, and cessation of the continuous flow, and the arising, abiding, and cessation of characteristics (in Sanskrit nigha, here translated as unbroken continuous flow; this speaks of continuous flow). Pertaining solely to the eighth \[consciousness\] itself, its three aspects are subtle and concealed, and its seeds and actual manifestations are unbroken; this is named the continuous flow. Due to the condition of ignorance, the karmic consciousness initially arises; hence it is called arising. It continues for long eons; hence it is called abiding. When one reaches the vajra-samādhi, in a single thought of equal enlightenment, fundamental ignorance is severed; this is called the cessation of the continuous flow. As for the arising, abiding, and cessation of characteristics: this refers to the remaining seven consciousnesses, whose minds and objects are coarse and manifest; hence they are named characteristics. Although the seventh grasps the eighth, and in comparison to the sixth is subtle, it possesses the four delusions; hence it is also called coarse. Dependent upon those manifest consciousnesses' own seeds, when conditions for the various objects combine, the seven arise; this is called the arising of characteristics. Perfuming across long eons is named the abiding of characteristics. Turning from the branches toward the root, gradually subduing and severing them until the end of the seventh stage; this is named the cessation of characteristics. Based on the former arising and cessation, the basis of delusion and awakening is established. Based on the latter arising and cessation, the basis of defilement and purity is established. The latter is short and the former is long; functionally they are divided into two distinct types: that is, the arising, abiding, and cessation of the continuous flow, and the arising, abiding, and cessation of characteristics.'" The Benevolent King Prajñā Sūtra says: "However, for all sentient beings, throughout long and distant eons, the consciousness of the initial kṣaṇa is distinct from wood and stone; born with defilement and purity, each can become the root of immeasurable and countless defiled and pure consciousnesses. From the initial kṣaṇa of ineffable eons up to the final kṣaṇa of the vajra\[-like samādhi\], there are ineffable and ineffable consciousnesses that produce the two dharmas of matter and mind for all sentient beings—matter is called the form skandha, and mind is called the four \[mental\] skandhas." Zongjing records an ancient commentary: "'The consciousness of the initial kṣaṇa is distinct from wood and stone' means that the consciousness of a single thought possesses awareness and sensation; hence it is distinct from wood and stone. This reveals that the mind of the final stage of the intermediate existence in the preceding thought, in which it sees the two impurities of red and white, is identical in kind to external receptacle \[elements like\] wood and stone. When this consciousness arises, it grasps them to form a body; hence it is distinct from wood and stone. Question: 'Since it is not a distant, beginningless past, why is it called the initial consciousness?' Answer: 'The past and future lack real substance; momentary perfuming belongs solely to the present. At the very moment when a false thought arises in the present, the false thought opposes the true; this is named the initial consciousness. It is not that in the past a consciousness was first initiated and therefore called the initial consciousness. Therefore we know that horizontally encompassing all places and vertically penetrating immeasurable time, all is just the single mind of the immediate present; there is no other principle.'" In the Daoqi Jing: "Mañjuśrī addressed the Buddha, saying: 'Bhagavat! The ālayavijñāna possesses all dharmas, exceeding the sands of the Ganges. Taking what as their root do these dharmas arise, and where are they born?' The Buddha said: 'The place of origin of all conditioned and unconditioned dharmas like this is supreme and inconceivable. Why is this? Because in the place that is neither conditioned nor unconditioned, it is able to give birth to both conditioned and unconditioned dharmas.' Mañjuśrī again addressed the Buddha, saying: 'Bhagavat! What is called the place that is neither conditioned nor unconditioned?' The Buddha said: 'The place that is neither conditioned nor unconditioned is what is called the fundamental dharma of the one mind. Because it is not conditioned, it can make the conditioned; because it is not unconditioned, it can make the unconditioned. Therefore I say its place of origin is supreme and inconceivable.' He also said: 'Two gates should be established and clearly explained: the first is the gate of downward turning, and the second is the gate of upward turning. The gate of arising and cessation does not go beyond these two. How are these two gates differentiated? A verse says: When all defiled dharmas have power, / And all pure dharmas have no power, / Turning away from the root and revolving ever downward, / This is named the gate of downward turning. / When all pure dharmas have power, / And all defiled dharmas have no power, / Heading toward the source and revolving ever upward, / This is named the gate of upward turning.'" The Vijñaptimātratāsiddhi Treatise says: "How should one know that, dependent upon the transformations of consciousness, the self and dharmas are provisionally designated and do not exist as distinct real entities, and that because of this everything is consciousness only? A verse says: These consciousnesses transform (transformation has the meaning of altering and transforming; that is, the eight kinds of consciousness transform from the self-verifying aspect, appearing like the two aspects: that is, the transformed seeing-aspect has active function and is called seeing; the transformed image-aspect is that which is acted upon and is called image. Both revolve relying on the self-verifying aspect. Since the two aspects of seeing and image encompass all dharmas completely, these two aspects are transformed and arise from the substance of the mind; therefore, we know that all dharmas are not separate from the mind), / Into the grasper and that which is grasped (from the initial karmic consciousness, the two gates of seeing and image arise. Based on seeing, the subject is established; based on image, the object is established. As soon as subject and object are complete, the self and dharmas mutually arise. Or it is said that function is the qualifying characteristic, and substance is that which is characterized; > — English (machine translation) (machine translation) - [Previous: 6.35.1](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.1) - [Next: 6.35.3](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.3) - [Up: 6.35](https://indike.org/pramana/in.bauddha.taisho.2131.6.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.6.35.2) — English, machine translation ## Linked texts (2) - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.2.468) — Classical Chinese - [仁王護國般若波羅蜜多經](https://indike.org/pramana/in.bauddha.taisho.246.1.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.6.35.2](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.2) · Pramāṇa